Search Results for "فَأَخَذَهُ"
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كَدَأْبِ ءَالِ فِرْعَوْنَ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ
8:53, 55.
8:53, 55.
Important Words:
دأب (case) is the noun-infinitive from دأب. They say دأب فی العمل i.e. (1) he laboured and strove hard and exerted and wearied himself in the work; (2) he remained constant in it. دأب means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab).
Commentary:
In the previous verse disbelievers were warned that their wealth and their numbers would prove of no avail against God’s punishment. The present verse points to the fact that this warning was no idle threat. Disbelievers in the past had met with a similar fate. Just as the efforts of Pharaoh and his people against Moses proved futile and their wealth, numbers and power could not save them from destruction, so would the endeavours of those who rejected the Holy Prophet not only fail to retard the progress of Islam but would pave the way for their own ruin.
a
8:53, 55.
a
8:53, 55.
303
Important Words:
دأب (case) is the noun-infinitive from دأب. They say دأب فی العمل i.e. (1) he laboured and strove hard and exerted and wearied himself in the work; (2) he remained constant in it. دأب means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab).
Commentary:
In the previous verse disbelievers were warned that their wealth and their numbers would prove of no avail against God’s punishment. The present verse points to the fact that this warning was no idle threat. Disbelievers in the past had met with a similar fate. Just as the efforts of Pharaoh and his people against Moses proved futile and their wealth, numbers and power could not save them from destruction, so would the endeavours of those who rejected the Holy Prophet not only fail to retard the progress of Islam but would pave the way for their own ruin.
c
8:53, 55.
376
Da’b means, habit, custom or manner; case, affair or condition (Aqrab).
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ إِنَّ ٱللَّهَ قَوِىٌّ شَدِيدُ ٱلْعِقَابِ
3:12; 8:55.
3:12; 8:55.
Commentary:
The verse signifies that Allah has dealt with the opponents of Islam just as He dealt with the people of Pharaoh. The reference is to the Battle of Badr, where God destroyed Abu Jahl and his host as He destroyed Pharaoh and his people in the sea. The verse thus points to the similarity between the Holy Prophet and Moses (see Deut. 18:18).
f
3:12; 8:55.
b
3:12; 8:55.
1141
Commentary:
The verse signifies that Allah has dealt with the opponents of Islam just as He dealt with the people of Pharaoh. The reference is to the Battle of Badr, where God destroyed Abu Jahl and his host as He destroyed Pharaoh and his people in the sea. The verse thus points to the similarity between the Holy Prophet and Moses (see Deut. 18:18).
f
3:12; 8:55.
1131A
See {376}.
وَلَقَدْ جَآءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ ٱلْعَذَابُ وَهُمْ ظَٰلِمُونَ
Commentary:
The verse further makes it clear that the parable of the previous verse applied to the Meccans who made themselves deserving of Divine punishment because they rejected the Prophet who was from among them and whom they knew to be truthful, sincere and honest.
1914
Commentary:
The verse further makes it clear that the parable of the previous verse applied to the Meccans who made themselves deserving of Divine punishment because they rejected the Prophet who was from among them and whom they knew to be truthful, sincere and honest.
فَأَخَذَهُمُ ٱلْعَذَابُ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ
7:79; 11:68; 54:32.
اَلْ کے معنے موعود کے کیے گئے ہیں۔
7:79; 11:68; 54:32.
7:79; 11:68; 54:32.
b
7:79; 11:68; 54:32.
2
اَلْ کے معنے موعود کے کیے گئے ہیں۔
b
7:79; 11:68; 54:32.
b
7:79; 11:68; 54:32.
فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ ٱلظُّلَّةِ ۚ إِنَّهُۥ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ
7:92; 11:95; 29:38.
7:92; 11:95; 29:38.
7:92; 11:95; 29:38.
c
7:92; 11:95; 29:38.
a
7:92; 11:95; 29:38.
a
7:92; 11:95; 29:38.
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ ٱلطُّوفَانُ وَهُمْ ظَٰلِمُونَ
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
971
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
2
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
2951
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
2243
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
۞ أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ كَانُوا۟ مِن قَبْلِهِمْ ۚ كَانُوا۟ هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَءَاثَارًا فِى ٱلْأَرْضِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ وَمَا كَانَ لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ
12:110; 22:47; 35:45; 47:11.
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
12:110; 22:47; 35:45; 47:11.
12:110; 22:47; 35:45; 47:11.
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
3
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
a
12:110; 22:47; 35:45; 47:11.
3510
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
ذَٰلِكَ بِأَنَّهُمْ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَكَفَرُوا۟ فَأَخَذَهُمُ ٱللَّهُ ۚ إِنَّهُۥ قَوِىٌّ شَدِيدُ ٱلْعِقَابِ
23:45; 41:15.
23:45; 41:15.
23:45; 41:15.
b
23:45; 41:15.
b
23:45; 41:15.
b
23:45; 41:15.
فَعَصَوْا۟ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً
73:17.
73:17.
73:17.
a
73:17.
b
73:17.
a
73:17.
فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلْءَاخِرَةِ وَٱلْأُولَىٰٓ
Commentary:
The basic doctrine of Islam (in fact of all religions), second in importance only to belief in the existence of God, is belief in life after death. The primary mission of all Divine Prophets was to instil this belief in the minds of men. The Quran has given four arguments in support of this belief: (a) Complete knowledge of God about a thing which presupposes His power to create it. (b) Creation and development of man in the mother’s womb, from an insignificant sperm drop into a full-fledged human being. (c) Rising up of a people from the depths of moral degradation to the heights of spiritual glory through a Divine Reformer, such rising, in Quranic terminology, being known as their resurrection. (d) The triumph of a Prophet over his enemies, predicted at a time when the Prophet and his community are fighting for their very life, and the human mind cannot even conceive of a happy sequel to their efforts. It is to this last argument that reference has been made in the verse under comment.
Incidentally, the verse refers to the double punishment of disbelievers— in this life and in the Hereafter.
4563
Commentary:
The basic doctrine of Islam (in fact of all religions), second in importance only to belief in the existence of God, is belief in life after death. The primary mission of all Divine Prophets was to instil this belief in the minds of men. The Quran has given four arguments in support of this belief: (a) Complete knowledge of God about a thing which presupposes His power to create it. (b) Creation and development of man in the mother’s womb, from an insignificant sperm drop into a full-fledged human being. (c) Rising up of a people from the depths of moral degradation to the heights of spiritual glory through a Divine Reformer, such rising, in Quranic terminology, being known as their resurrection. (d) The triumph of a Prophet over his enemies, predicted at a time when the Prophet and his community are fighting for their very life, and the human mind cannot even conceive of a happy sequel to their efforts. It is to this last argument that reference has been made in the verse under comment.
Incidentally, the verse refers to the double punishment of disbelievers— in this life and in the Hereafter.